Lutherans tend to look at the Ninth and Tenth Commandments together. They are extensions of the Seventh Commandment, Thou Shalt Not Steal and the Eighth Commandment, Thou Shalt Not Bear False Witness; however, the Ninth and Tenth Commandments deal with the inward (the heart and mind) as opposed to the outside (the physical). To covet means to deeply desire something that one does not have. God commands that we be content with what we have and not look to what others have and devise plans to get them for ourselves. We are to help our neighbor keep what is his or hers. In his explanation of the last two Commandments, Martin Luther first sets the stage for the giving of these laws to the ancient Israelites, then proceeds to explain how they still apply to us. It is interesting to note the difference between cultural norms of the ancient society and ours. These Commandments were necessary because women and servants were property – not people and were therefore easily taken from another. Luther points out that even if we have the right to do something, we aren’t necessarily in the right. (see Doing What is Right vs. Doing What is Our Right)The Ninth Commandment: Thou shalt not covet thy neighbor's houseFrom Luther’s Small Catechism Q. What does this mean? A. We should fear and love God that we may not craftily seek to get our neighbor's inheritance or house, and obtain it by a show of [justice and] right, etc., but help and be of service to him in keeping it.The Tenth Commandment: Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is hisFrom Luther’s Small Catechism Q. What does this mean? A. We should fear and love God that we may not estrange, force, or entice away our neighbor's wife, servants, or cattle, but urge them to stay and [diligently] do their duty.

Excerpt From Luther’s Large Catechism*293] These two commandments are given quite exclusively to the Jews; nevertheless, in part they also concern us. For they do not interpret them as referring to unchastity or theft, because these are sufficiently forbidden above. They also thought that they had kept all those when they had done or not done the external act. Therefore God has added these two commandments in order that it be esteemed as sin and forbidden to desire or in any way to aim at getting our neighbor's wife or possessions; 294] and especially because under the Jewish government man-servants and maid-servants were not free as now to serve for wages as long as they pleased, but were their master's property with their body and all they had, as cattle and other possessions. 295] Moreover, every man had power over his wife to put her away publicly by giving her a bill of divorce, and to take another. Therefore they were in constant danger among each other that if one took a fancy to another's wife, he might allege any reason both to dismiss his own wife and to estrange the other's wife from him, that he might obtain her under pretext of right. That was not considered a sin nor disgrace with them; as little as now with hired help, when a proprietor dismisses his man-servant or maid-servant, or takes another's servants from him in any way.296] Therefore (I say) they thus interpreted these commandments, and that rightly (although their scope reaches somewhat farther and higher), that no one think or purpose to obtain what belongs to another, such as his wife, servants, house and estate, land, meadows, cattle, even with a show of right or by a subterfuge, yet with injury to his neighbor. For above, in the Seventh Commandment, the vice is forbidden where one wrests to himself the possessions of others, or withholds them from his neighbor, which he cannot do by right. But here it is also forbidden to alienate anything from your neighbor, even though you could do so with honor in the eyes of the world, so that no one could accuse or blame you as though you had obtained it wrongfully.307] In whatever way such things happen, we must know that God does not wish that you deprive your neighbor of anything that belongs to him, so that he suffer the loss and you gratify your avarice with it, even if you could keep it honorably before the world; for it is a secret and insidious imposition practiced under the hat, as we say, that it may not be observed. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is called coveting your neighbor's property, that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what God has granted him. 308] And although the judge and every one must leave you in possession of it, yet God will not leave you therein: for He sees the deceitful heart and the malice of the world, which is sure to take an ell in addition where-ever you yield to her a finger's breadth, and at length public wrong and violence follow.309] Therefore we allow these commandments to remain in their ordinary meaning, that it is commanded, first, that we do not desire our neighbor's damage, nor even assist, nor give occasion for it, but gladly wish and leave him what he has, and, besides, advance and preserve for him what may be for his profit and service, as we should wish to be treated. 310] Thus these commandments are especially directed against envy and miserable avarice, God wishing to remove all causes and sources whence arises everything by which we do injury to our neighbor, and therefore He expresses it in plain words: Thou shalt not covet, etc. For He would especially have the heart pure, although we shall never attain to that as long as we live here; so that this commandment will remain, like all the rest, one that will constantly accuse us and show how godly we are in the sight of God!Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Eighth Commandment:Thou shalt not bear false witness against thy neighbor It seems on the surface that this commandment has its roots and highest meaning within the judicial system. When called to give testimony in a legal trial, you must tell the truth. No lying allowed. However, the Eighth Commandment also reminds us of what we learned as children: if you can’t say something nice, don’t say anything at all. One’s reputation and honor are of utmost importance and God commands us to help our neighbor maintain his or her good name. It is not godly to speak ill of another, even if what we say is true. Luther reminds us of Jesus’ teaching on what to do if another in some way hurts, sins, or trespasses against us: do it in private. Do not rally the troops to one side or the other. Simply talk to the person one on one and do not tell anyone else what has transpired, even if you are in the right, or if the issue has been resolved. One’s reputation, once lost, is not easily regained. Remember: if they are talking about someone in a negative light in your presence, imagine what they may be saying behind your back. From Luther’s Small Catechism Q. What does this mean? A. We should fear and love God that we may not deceitfully belie, betray, slander, or defame our neighbor, but defend him, [think and] speak well of him, and put the best construction on everything.

Excerpt From Luther’s Large Catechism*255] Over and above our own body, spouse, and temporal possessions, we have yet another treasure, namely, honor and good report [the illustrious testimony of an upright and unsullied name and reputation], with which we cannot dispense. For it is intolerable to live among men in open shame and general contempt. 256] Therefore God wishes the reputation, good name, and upright character of our neighbor to be taken away or diminished as little as his money and possessions, that every one may stand in his integrity before wife, children, servants, and neighbors. 257] And in the first place, we take the plainest meaning of this commandment according to the words (Thou shalt not bear false witness), as pertaining to the public courts of justice, where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body, property, or honor.271] False witness, then, is everything which cannot be properly proved. 272] Therefore, what is not manifest upon sufficient evidence no one shall make public or declare for truth; and, in short, whatever is secret should be allowed to remain secret, or, at any rate, should be secretly reproved, as we shall hear. 273] Therefore, if you encounter an idle tongue which betrays and slanders someone, contradict such a one promptly to his face, that he may blush; thus many a one will hold his tongue who else would bring some poor man into bad repute, from which he would not easily extricate himself. For honor and a good name are easily taken away, but not easily restored.276] But the true way in this matter would be to observe the order according to the Gospel, Matt. 18:15, where Christ says: If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. Here you have a precious and excellent teaching for governing well the tongue, which is to be carefully observed against this detestable misuse. Let this, then, be your rule, that you do not too readily spread evil concerning your neighbor and slander him to others, but admonish him privately that he may amend [his life]. Likewise, also, if someone report to you what this or that one has done, teach him, too, to go and admonish him personally, if he have seen it himself; but if not, that he hold his tongue.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Seventh Commandment: Thou shalt not steal The Seventh Commandment continues to set out God’s vision for how we are to treat our neighbor and how we, as sinful beings, can live together in community. The legal definition of stealing is understood to be taking the property of another without permission or legal right and having no intention of returning it. Seems pretty straightforward. The Lord commands you to not take what is not yours. This includes little things like extra catsup packets and sugar as well as the big things (cars, laptops, etc.). Commandments Nine and Ten get into some additional specifics of what not to take (especially as it pertained to ancient cultures), but for now, we will focus on what “not stealing” means for the Lutheran. Not only are we not to steal, we are to help our neighbor “improve and protect” that which is his. Those who break this commandment can expect the same to be done unto them. Sound familiar? “In everything do to others as you would have them do to you; for this is the law and the prophets.” (Matthew 7:12) From Luther’s Small Catechism Q. What does this mean? A. We should fear and love God that we may not take our neighbor's money or property, nor get them by false ware or dealing, but help him to improve and protect his property and business [that his means are preserved and his condition is improved].

Excerpt From Luther’s Large Catechism*236] But reflect what you will gain when, having come into your own property and being set up in your home (to which God will help with all misfortunes), it [your perfidy] will bob up again and come home to you, and you will find that where you have cheated or done injury to the value of one mite, you will have to pay thirty again.245] And, in short, if you steal much, depend upon it that again as much will be stolen from you; and lie who robs and acquires with violence and wrong will submit to one who shall deal after the same fashion with him. For God is master of this art, that since every one robs and steals from the other, He punishes one thief by means of another.250] Let this suffice as an explanation of what stealing is, that it be not taken too narrowly, but made to extend as far as we have to do with our neighbors. And briefly, in a summary, as in the former commandments, it is herewith forbidden, in the first place, to do our neighbor any injury or wrong (in whatever manner supposable, by curtailing, forestalling, and withholding his possessions and property), or even to consent or allow such a thing, but to interpose and prevent it. 251] And, on the other hand, it is commanded that we advance and improve his possessions, and in case he suffers want, that we help, communicate, and lend both to friends and foes.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Sixth Commandment:Thou shalt not commit adultery The Sixth through Tenth Commandments “are easily understood from [the explanation of] the preceding; for they are all to the effect that we [be careful to] avoid doing any kind of injury to our neighbor.” On its face, the Sixth Commandment deals with the issue of adultery. However, in true Luther style, we see that this commandment deals with so much more – namely the sanctity of marriage and the obligations of husband to wife and vice-versa. In a time when marriage seems to be disposable and the lines between who can be “married” have been substantially blurred (if not erased all together), the Lutheran Confessions as contained in the Book of Concord (into which the Small and Large Catechisms are incorporated) to which all Lutheran churches use (along with Scripture) as the basis of our theology and teaching, speak of marriage between one man and one woman in a monogamous, life-long, committed relationship sanctioned by God as bringing glory and honor to the God who created us. From Luther’s Small CatechismQ. What does this mean?

A. We must fear and love God, so that our words and actions will be clean and decent and so that everyone will love and honor their spouses.

Excerpt From Luther’s Large Catechism*201] And it really aims at adultery, because among the Jews it was ordained and commanded that everyone must be married. Therefore also the young were early provided for [married], so that the virgin state was held in small esteem, neither were public prostitution and lewdness tolerated (as now). Therefore adultery was the most common form of unchastity among them.202] But because among us there is such a shameful mess and the very dregs of all vice and lewdness, this commandment is directed also against all manner of unchastity, whatever it may be called; 203] and not only is the external act forbidden, but also every kind of cause, incitement, and means, so that the heart, the lips, and the whole body may be chaste and afford no opportunity, help, or persuasion to inchastity. 204] And not only this, but that we also make resistance, afford protection and rescue wherever there is danger and need; and again, that we give help and counsel, so as to maintain our neighbor's honor. For whenever you omit this when you could make resistance, or connive at it as if it did not concern you, you are as truly guilty as the one perpetrating the deed. 205] Thus, to state it in the briefest manner, there is required this much, that everyone both live chastely himself and help his neighbor do the same, so that God by this commandment wishes to hedge round about and protect [as with a rampart] every spouse that no one trespass against them.206] But since this commandment is aimed directly at the state of matrimony and gives occasion to speak of the same, you must well understand and mark, first, how gloriously God honors and extols this estate, inasmuch as by His commandment He both sanctions and guards it. He has sanctioned it above in the Fourth Commandment: Honor thy father and thy mother; but here He has (as we said) hedged it about and protected it. 207] Therefore He also wishes us to honor it, and to maintain and conduct it as a divine and blessed estate; because, in the first place, He has instituted it before all others, and therefore created man and woman separately (as is evident), not for lewdness, but that they should [legitimately] live together, be fruitful, beget children, and nourish and train them to the honor of God.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Fifth Commandment: Thou shalt not kill The previous commandments deal with authority: the authority of God, our parents and civil leadership. The rest of the Commandments turn our attention to our neighbor and how we are to treat them. The Fifth Commandment requires Christians to stand on the side of life. It clearly prohibits senseless violence and murder, but what does it say about warfare, termination of life, about military service? The answers to these questions are not so clear cut. The Fifth Commandment does demand that all effort be made to preserve and protect all life. As Christians, we are to build up and care for one another in all circumstances. Small CatechismQ. What does this mean? A. We are to fear and love God, so that we will neither harm nor hurt our neighbor's body, but help him and care for him in all his physical needs.

From Luther’s Large Catechism182] Now this commandment is easy enough, and has been often treated, because we hear it annually in the Gospel of St. Matthew 5:21ff, where Christ Himself explains and sums it up, namely, that we must not kill, neither with hand, heart, mouth, signs, gestures, help, nor counsel. Therefore it is here forbidden to everyone to be angry, except those (as we said) who are in the place of God, that is, parents and the government. For it is proper for God and for everyone who is in a divine estate to be angry, to reprove and punish, namely, on account of those very persons who transgress this and the other commandments.183] But the cause and need of this commandment is that God well knows that the world is evil, and that this life has much unhappiness; therefore He has placed this and the other commandments between the good and the evil. Now, as there are many assaults upon all commandments, so it happens also in this commandment that we must live among many people who do us harm, so that we have cause to be hostile to them.186] Thus this commandment aims at this, that no one offend his neighbor on account of any evil deed, even though he have fully deserved it. For where murder is forbidden, all cause also is forbidden whence murder may originate. For many a one, although he does not kill, yet curses and utters a wish, which would stop a person from running far if it were to strike him in the neck [makes imprecations, which if fulfilled with respect to any one, he would not live long].187] Now, since this inheres in every one by nature and it is a common practise that no one is willing to suffer at the hands of another, God wishes to remove the root and source by which the heart is embittered against our neighbor, and to accustom us ever to keep in view this commandment, always to contemplate ourselves in it as in a mirror, to regard the will of God, and with hearty confidence and invocation of His name to commit to Him the wrong which we suffer. Thus we shall suffer our enemies to rage and be angry, doing what they can, and we learn to calm our wrath, and to have a patient, gentle heart, especially toward those who give us cause to be angry, that is, our enemies.188] Therefore the entire sum of what it means not to kill is to be impressed most explicitly upon the simple-minded. In the first place, that we harm no one, first, with our hand or by deed. Then, that we do not employ our tongue to instigate or counsel thereto. Further, that we neither use nor assent to any kind of means or methods whereby any one may be injured. And finally, that the heart be not ill disposed toward any one, nor from anger and hatred wish him ill, so that body and soul may be innocent in regard to everyone, but especially those who wish you evil or inflict such upon you. For to do evil to one who wishes and does you good is not human, but diabolical.189] Secondly, under this commandment not only he is guilty who does evil to his neighbor, but he also who can do him good, prevent, resist evil, defend and save him, so that no bodily harm or hurt happen to him, and yet does not do it.190] If, therefore, you send away one that is naked when you could clothe him, you have caused him to freeze to death; if you see one suffer hunger and do not give him food, you have caused him to starve. So also, if you see any one innocently sentenced to death or in like distress, and do not save him, although you know ways and means to do so, you have killed him. And it will not avail you to make the pretext that you did not afford any help, counsel, or aid thereto, for you have withheld your love from him and deprived him of the benefit whereby his life would have been saved.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Fourth Commandment: Thou shalt honor thy father and thy mother The first three Commandments set up our relationship to God. The rest define our relationships with one another, starting with the relationships that are closest to us. The Fourth Commandment impels us to honor our father and mother that all our days shall be long. This seems like a simple enough command; however, when looked at within the context of Luther’s insights into Scripture, it has so much more to tell us that simply be kind to your parents. We are to live our lives with an understanding and appreciation not only for our parents, but for those God has given the office of caretaker, whether it be in the home, civic or government spheres. Small CatechismQ. What does this mean? A. We are to fear and love God, so that we will neither look down on our parents or superiors nor irritate them, but will honor them, serve them, obey them, love them and value them.

From Luther’s Large Catechism105] To this estate of fatherhood and motherhood God has given the special distinction above all estates that are beneath it that He not simply commands us to love our parents, but to honor them. For with respect to brothers, sisters, and our neighbors in general He commands nothing higher than that we love them, so that He separates and distinguishes father and mother above all other persons upon earth, and places them at His side. 106] For it is a far higher thing to honor than to love one, inasmuch as it comprehends not only love, but also modesty, humility, and deference as to a majesty there hidden, 107] and requires not only that they be addressed kindly and with reverence, but, most of all, that both in heart and with the body we so act as to show that we esteem them very highly, and that, next to God, we regard them as the very highest. For one whom we are to honor from the heart we must truly regard as high and great.108] We must, therefore, impress it upon the young that they should regard their parents as in God's stead, and remember that however lowly, poor, frail, and queer they may be, nevertheless they are father and mother given them by God. They are not to be deprived of their honor because of their conduct or their failings. Therefore we are not to regard their persons, how they may be, but the will of God who has thus created and ordained. In other respects we are, indeed, all alike in the eyes of God; but among us there must necessarily be such inequality and ordered difference, and therefore God commands it to be observed, that you obey me as your father, and that I have the supremacy.150] The same also is to be said of obedience to civil government, which (as we have said) is all embraced in the estate of fatherhood and extends farthest of all relations. For here the father is not one of a single family, but of as many people as he has tenants, citizens, or subjects. For through them, as through our parents, God gives to us food, house and home, protection and security. Therefore, since they bear such name and title with all honor as their highest dignity, it is our duty to honor them and to esteem them great as the dearest treasure and the most precious jewel upon earth.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Third Commandment: Remember the Sabbath-day and keep it holy Prior to the industrial revolution, farmers and tradesmen worked 6 days a week, leaving the seventh day dedicated to physical rest and spiritual renewal. In our modern society, many businesses are open 24 hours/7days a week/365 days per year, requiring employees to work on Sunday, the traditional Sabbath day. For the modern Christian, then, keeping this Commandment is impossible if looked at in the strictest, most literal sense; however, when looked at in light of Luther’s explanation, we find that the Commandment does not require that a specific day be set aside. Rather, the Christian must set aside time for physical rest and, more importantly, devote time to God, hearing and retaining his Word. Small CatechismQ. What does this mean? A. We are to fear and love God, so that we will not look down on preaching or God's Word, but consider it holy, listen to it willingly, and learn it.

From Luther’s Large Catechism79] The word holy day (Feiertag) is rendered from the Hebrew word sabbath which properly signifies to rest, that is, to abstain from labor. Hence we are accustomed to say, Feierabend machen [that is, to cease working], or heiligen Abend geben [sanctify the Sabbath]. 80] Now, in the Old Testament, God separated the seventh day, and appointed it for rest, and commanded that it should be regarded as holy above all others.83] But to grasp a Christian meaning for the simple as to what God requires in this commandment, note that we keep holy days not for the sake of intelligent and learned Christians (for they have no need of it [holy days]), but first of all for bodily causes and necessities, which nature teaches and requires; for the common people, man-servants and maid-servants, who have been attending to their work and trade the whole week, that for a day they may retire in order to rest and be refreshed.84] Secondly, and most especially, that on such day of rest (since we can get no other opportunity) freedom and time be taken to attend divine service, so that we come together to hear and treat of God's Word, and then to praise God, to sing and pray.85] However, this, I say, is not so restricted to any time, as with the Jews, that it must be just on this or that day; for in itself no one day is better than another; but this should indeed be done daily; however, since the masses cannot give such attendance, there must be at least one day in the week set apart. But since from of old Sunday [the Lord's Day] has been appointed for this purpose, we also should continue the same, in order that everything be done in harmonious order, and no one create disorder by unnecessary innovation.87] Accordingly, when asked, What is meant by the commandment: Thou shalt sanctify the holy day? answer: To sanctify the holy day is the same as to keep it holy. But what is meant by keeping it holy? Nothing else than to be occupied in holy words, works, and life. For the day needs no sanctification for itself; for in itself it has been created holy [from the beginning of the creation it was sanctified by its Creator]. But God desires it to be holy to you. Therefore it becomes holy or unholy on your account, according as you are occupied on the same with things that are holy or unholy.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

The Second Commandment: Thou shalt not take the name of the Lord, thy God, in vain Just as the First Commandment deals with the inner heart, the Second deals with our outward expression of our love for God. If we truly fear and love God, we will not use the Lord’s name in vain or as a prop for our perspective or side of an argument. We will revere it and keep it holy. Luther warns that the most profane use of God’s name in found in the words and deeds of false preachers. How true recent history bears this out. From televangelists who bilk millions from the faithful, only to be caught in all forms of anti-Christian behavior, to those using God’s name to justify oppression and violence, pervade our culture – we can clearly see how people are being led astray from the true Shepherd.Small Catechism Q. What does this mean? A. We are to fear and love God, so that we will not use His name to curse, swear, cast a spell, lie or deceive, but will use it to call upon Him, pray to Him, praise Him and thank Him in all times of trouble.

From Luther’s Large Catechism 50] As the First Commandment has instructed the heart and taught [the basis of] faith, so this commandment leads us forth and directs the mouth and tongue to God. For the first objects that spring from the heart and manifest themselves are words. Now, as I have taught above how to answer the question, what it is to have a god, so you must learn to comprehend simply the meaning of this and all the commandments, and to apply it to yourself.51] If, then, it be asked: How do you understand the Second Commandment, or what is meant by taking in vain, or misusing God's name? answer briefly thus: It is misusing God's name when we call upon the Lord God, no matter in what way, for purposes of falsehood or wrong of any kind. Therefore this commandment enjoins this much, that God's name must not be appealed to falsely, or taken upon the lips, while the heart knows well enough, or should know, differently; as among those who take oaths in court, where one side lies against the other. 52] For God's name cannot be misused worse than for the support of falsehood and deceit. Let this remain the exact German and simplest meaning of this commandment.56] Here, then, let us learn and take to heart the great importance of this commandment, that with all diligence we may guard against and dread every misuse of the holy name, as the greatest sin that can be outwardly committed. For to lie and deceive is in itself a great sin, but is greatly aggravated when we attempt to justify it, and seek to confirm it by invoking the name of God and using it as a cloak for shame, so that from a single lie a double lie, nay, manifold lies, result.

The First Commandment: Thou shalt have no other gods before Me In his explanation of the First Commandment, Martin Luther gives a clear definition of who God is and who God is not. “That to which your heart clings and entrusts itself is, I say, really your God.” This statement makes it clear that all people have a “god.” The question for Christians is “who is your god – money, power, prestige or the one true God, creator of heaven and earth?” If the answer is God, Lord of All, it is in him whom we place all our trust and confidence. The results of this complete trust in God is willing obedience to this and the rest of God’s commandments – not through coercion or a sense of duty, but out of love and gratitude.Luther’s Small Catechism Q. What does this mean? A. We are to fear, love, and trust God more than anything else.

From Luther’s Large Catechism

1] That is: Thou shalt have [and worship] Me alone as thy God. What is the force of this, and how is it to be understood? What does it mean to have a god? or, what is God? 2] Answer: A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than to trust and believe Him from the [whole] heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. 3] If your faith and trust be right, then is your god also true; and, on the other hand, if your trust be false and wrong, then you have not the true God; for these two belong together, faith and God. That now, I say, upon which you set your heart and put your trust is properly your god. 4] Therefore it is the intent of this commandment to require true faith and trust of the heart which settles upon the only true God, and clings to Him alone. That is as much as to say: "See to it that you let Me alone be your God, and never seek another," i.e.: Whatever you lack of good things, expect it of Me, and look to Me for it, and whenever you suffer misfortune and distress, creep and cling to Me. I, yes, I, will give you enough and help you out of every need; only let not your heart cleave to or rest in any other.

28] Let every one, then, see to it that he esteem this commandment great and high above all things, and do not regard it as a joke. Ask and examine your heart diligently, and you will find whether it cleaves to God alone or not. If you have a heart that can expect of Him nothing but what is good, especially in want and distress, and that, moreover, renounces and forsakes everything that is not God, then you have the only true God. If, on the contrary, it cleaves to anything else, of which it expects more good and help than of God, and does not take refuge in Him, but in adversity flees from Him, then you have an idol, another god.Large Catechism Text in the public domain. http://bookofconcord.org/lc-3-tencommandments.php

In medieval life, belief in the devil and demons filled the hearts of the people with fear – the fear of eternal damnation and the fires of hell. God’s wrath was an ever-present threat to one’s eternal soul. These thoughts plagued Martin Luther. On a stormy day in 1505, college-student, soon to be lawyer, Martin Luther, was on his way back to the University of Erfurt after visiting his parents. During a terrible storm, a bolt of lightning struck dangerously close. Luther prayed to St. Anne (the patron saint of miners) for protection, promising that if his life was spared, he would become a monk. He survived and two weeks later entered the Augustinian Monastery at Erfurt. During this period in history, there was the belief that the decisions of this life somehow tainted one’s spirit and the retreat to a monastery could reduce or remove the sins accumulated in the course of daily life. Medieval monasteries controlled much of the lives of the people. Monasteries provided goods, services and education. The rules of the monastery had taken center stage in the life of the monks and nuns who saw their lives as “super-meritorious” thus leading to the belief that those who were dedicated to monastic life we somehow living in a state of “perfection.” Those who belonged to monastic communities were called to a life of poverty, chastity, and obedience in which one’s life was controlled by a superior. The Reformers saw that in monastic life, Christ was no longer the center of life. For Luther and the Reformers, no vow could supersede the promise of Baptism, given to all people. It is through Baptism that we are all called into the “priesthood of all believers”. According to Luther, “You cannot use the Gospel to divide people into ‘perfect’ and ‘imperfect Christians. You cannot confuse the promise of the Gospel with the Law.”

The rediscovery of the doctrine of justification by grace through faith alone led Luther and the Reformers to a radical reinterpretation of the calling of monks and nuns as being superior to that of other stations in life. For Luther and the Reformers, all Christians acting in accordance with the will of God and providing benefit to the community were doing “good works” when in faith, they performed their work as called and commanded by God. It is not the person doing the work that makes it a good work, rather it is the faith of the person doing the work that makes it good. These good works do not earn us “credit” with God. They do not play into our salvation at all. The good works discussed here have to do with the benefits received by the community from our efforts to do our jobs in accordance with God’s will. This is God-pleasing not God-placating work.Luther spent several years deeply committed to his duties as a monk. In fact, Luther was so diligent in his prayers, fasting, and constant confession, that his superiors worried about his health. Finally, during a conversation with his mentor and confessor Johann von Staupitz, said to him "Look here, if you expect Christ to forgive you, come in with something to forgive - parricide, blasphemy, adultery - instead of all these peccadilloes." In other words, Luther, stop asking for forgiveness for sins you have not committed. This is how worried Luther was with his salvation. Von Staupitz repeatedly reminded Luther of the grace that was his in Christ Jesus. The conversations between Luther and von Staupitz would have a lasting effect not only on Luther the man, but on Luther, the leader of the Protestant Reformation. Luther eventually went on to become a priest and Professor of Theology at the University of Wittenberg. What Luther had tried and failed to find in monastic life – peace with God and his own conscience, he found in the Word of God as he studied, preached the Word, and administered the Sacraments, he found what his soul truly needed: the love, grace and mercy of Christ!Growing in grace,Sandi